由先知(愿主赐他平安)的圣训组成,内容涵盖各个主题,例如:“欺骗我们的人,不是我们中的一员。”(艾哈迈德辑录)

Consists of the sayings of the Prophet (saw) on any subject, for example: “He who cheats is not one of us.” (Ahmad)

包括先知的认可。如果某件事在他面前发生，而他没有反对，那么这就被视为认可。例如，先知ﷺ认可了妇女在清真寺礼拜的方式：与男子分开，但处于同一个房间内。

Consists of the approval of the Prophet (saw). If something was done in front of him (saw) and he (saw) didn‟t disapprove it, then it is considered an approval. As an example, the Prophet (saw) approved the way women prayed in the mosque; separate from the men, but in the same room.

由先知的行为和做法构成，例如先知ﷺ如何礼拜，或如何履行朝觐。

Consists of the Prophet (saw)‟s deeds and practices, such as the way he (saw) used to pray or perform Hajj.

以下段落论述先知的行为及其立法影响。先知ﷺ的行为可以分为三类。第一类是他作为人所自然具有的行为;第二类是他作为先知ﷺ所特有的行为;第三类是具有立法效力的行为。

The following paragraphs address the actions of the Prophet (saw) and their legislative impact. The actions of the Messenger (saw) can be divided into three parts. The first section consists of those actions, which were natural to him as a human being, secondly, actions, which were specific to him as a Prophet (saw), and thirdly, actions, which carry legislative impact.

这些行为包括他站立、坐下、进食或饮水的方式。例如，有记载说，先知ﷺ行走时若想转向另一个方向，他ﷺ会转动整个身体。这类行为不具有立法效力，除非在某些情况下他ﷺ推荐做某件特定的事情，那么这种行为就会被视为满拉卜（Mandub，即推荐行为）。

These actions include the way he stood, sat, ate or drank. For example it is reported that when he (saw) walked and wanted to turn his head to another direction, he (saw) would turn his entire body. This type of action has no legislative impact, except in certain cases when he (saw) recommended doing a particular action. Then such an action would be considered Mandub.

例如，有一段圣训吩咐一位圣门弟子用右手进食，这使该行为从原本属于“穆巴哈”（允许）的范畴，转变为“曼都布”（推荐）的范畴。逊奈也不包括医学、农业等专门性和技术性的知识，因为这些被认为不属于先知职分的范围。

For example, there is a Hadith telling a Sahabi to eat with his right hand, which shifts the action, initially falling under a Mubah (permissible) category, to a Mandub (recommended) category. The Sunnah also excludes specialised and technical knowledge, such as medicine and agriculture because it is not held to be part of the function of Prophethood.

安拉（SWT）派遣了使者（ﷺ），并赐予他一些专属于他ﷺ的律例。以下是这些律例的一些例子：

Allah (swt) has sent the Messenger (saw) with rules that are specifically related to him (saw) only. Some examples of these rules are:

他被命令礼拜夜间的塔哈朱德礼拜和晨间的伊什拉格礼拜，作为对他的法定义务。ﷺ Note: the source has "(saw)" after "He", referring to the Prophet, so ﷺ is written in its place; the second "him (saw)" is the same reference and is handled with the single ﷺ after "义务" per the rules.

• He (saw) was ordered to pray the Tahajjud and the Ishraq Salah as Fard on him (saw).

• 他ﷺ被允许持续斋戒到夜间。

• He (saw) was allowed to continue his (saw) fasting into the night.

•他ﷺ的婚约不必包含聘礼（Mahr）。

• His (saw) marriage contracts did not have to include a dowry (Mahr).

他的妻子们不得再嫁。ﷺ

• His (saw) wives could not remarry.

他被允许同时拥有超过四位妻子。ﷺ

• He (saw) was allowed to marry more than four wives at a time.

凡做这些事中任何一件的人都是在犯罪，因为这些行为只属于先知ﷺ。

Whoever performs any of these actions is sinning because these actions are exclusively for the Prophet (saw).

行为中具有立法后果的种类分为三类：

The kinds of actions, which carry legislative consequences, are of three types:

如果某段解释是针对一条义务性的规定或文本,那么这段解释本身也具有义务性。如果解释针对的是一条属于“曼杜卜”(Mandub,推荐性)的规定,那么这段解释也同样具有推荐性。总的来说,解释与其所解释的规定具有相同的地位。下面通过几个例子来说明这一原则。

If this explanation was for a rule or text that was obligatory, then the explanation also becomes obligatory. If the explanation was for a rule that was Mandub, then the explanation also becomes Mandub. Generally speaking, the explanation takes the same status as the rule. Some examples will clarify this principle.

《古兰经》命令建立拜功（Salah）。因此，先知（saw）所示范的拜功做法也是必须遵循的义务。例如，他（saw）站立时诵读《法提哈章》，并且每一拉克尔都诵读该章。除因身体残障而获准免除者外，天房拜（Fard）中诵读《法提哈章》必须站立进行。 Note: "(saw)" is an abbreviated honorific that the rules say to replace with ﷺ after mentions of the Prophet, so the correct rendering uses ﷺ instead. Corrected translation: 《古兰经》命令建立拜功（Salah）。因此，先知ﷺ所示范的拜功做法也是必须遵循的义务。例如，先知ﷺ站立时诵读《法提哈章》，并且每一拉克尔都诵读该章。除因身体残障而获准免除者外，天房拜（Fard）中诵读《法提哈章》必须站立进行。

The Qur‟an obligates the establishment of the Salah. Any explanation of performing the Salah by the Messenger (saw) is thus also an obligation. For example, he (saw) recited Surah Fatihah while standing and always recited the Surah during each Rakah. Except for people who are excused due to physical disabilities, reciting Surah Fatihah must be done while standing in Fard prayers.

安拉(SWT)命令使者(ﷺ)依照降示给他(ﷺ)的律法来统治民众。因此,使者(ﷺ)统治民众的方式(依伊斯兰)是一项义务。有人主张,使者(ﷺ)并没有留下关于统治的细节,而只留下了大体的纲领,因此由我们的理智去创新和开创新的统治形式。许多穆斯林相信这一观点,并借助民主制度和议会程序来统治穆斯林。

Allah (swt) ordered the Messenger (saw) to rule the people with what was revealed to him (saw). Thus, the way the Messenger (saw) ruled the people (by Islam) is an obligation. Some argue that the Messenger (saw) did not leave details about the ruling, rather he (saw) left general outlines, and that it is left to our intellect to innovate and initiate new forms of ruling. Many Muslims believe this point and are using democracy and parliamentary processes to rule the Muslims.

然而,既然凡是针对使者(saw)的命令也同样针对所有穆斯林,那么依照启示进行统治的命令便是针对所有穆斯林的命令。《古兰经》警告我们,不依伊斯兰进行统治的人便是不义者(Zalim)、悖逆者(Fasiq)或不信道者(Kafir)。7

However, since any order that is addressed to the Messenger (saw) is also addressed to all Muslims, the order to rule by the revelation is an order to all Muslims. The Qur‟an warns us that those who do not rule by Islam are Zalim, Fasiq or Kafirs.7

当我们研读《先知传记》（Seerah）时，会发现其中有大量关于伊斯兰统治的细节。例如，使者ﷺ曾说：

When we study the Seerah, we find an abundance of details related to ruling by Islam. For example, the Messenger‟s (saw) saying that:

“以色列的后裔曾被派遣众先知。每当一位先知去世或被杀，就会有另一位先知接替他。然而，我之后不会再有先知，但会有哈里发，而且人数众多。”于是圣门弟子问道：“那我们该怎么做呢？”他说：“你们要履行对最先宣誓之人的效忠，依次履行对先前之人的效忠，并把他们应得的权利交给他们，因为真主（SWT）必将就他们所担负的责任向他们问责。”（穆斯林辑录）

这类行为的例子包括：在沙瓦勒月斋六天、在特定场合做特别的赞念（Dhikr），以及礼拜圣行拜（Sunnah Salah）。

Examples of such actions are fasting 6 days during the month of Shawwal, making special Dhikr on occasions, and praying Sunnah Salah.

遵循先知（愿主福安之）的榜样，意味着以先知（愿主福安之）所实施的同样方式来履行该行为。因此，如果先知（愿主福安之）以敬行（Mandub）的方式做了某件事，我们就应当以敬行的方式效仿他；如果该行为是以义务（Fard）的方式完成的，那么对它的效仿也必须以义务的方式进行。

Following the Uswah (example) of the Messenger (saw) means to perform the action in the same way he (saw) performed it. So, if he (saw) did an action as Mandub then we must follow him (saw) in doing that action as Mandub. If the action is done as a Fard, then the emulation of that action has to be done as a Fard.

我们不能把先知（愿主赐福他并使他平安）所做的、属于一种行为的事项，由天命（Fard）改为圣行（Sunnah），反之，也不能把圣行改为天命。然而，有些人认为属于这一类的行为是天命（必须遵行的义务）。这一看法的形成，并未经过对所有证据和经据的深入而全面的研究。

We cannot switch and do any action that he (saw) did as a Fard and make it into a Sunnah, and conversely, we cannot change a Sunnah to a Fard. There are, however, some who feel that actions falling under this category are Fard (mandatory). This opinion is arrived at without a deep and comprehensive study of all the evidences and Daleel.

由于这些行为是被允许的,它们既不会使人获得真主的喜悦,也不会招致真主的不悦。

Since the actions are permissible, they result in neither attaining the pleasure nor the displeasure of Allah (swt).

这种行为的一个例子是《侯代比亚和约》的十年期限。这十年并非哈里发签订条约的固定或既定期限，因此哈里发签订五年或十五年的条约是允许的（Mubah）。另一个例子是挖掘壕沟的战役（壕沟之战）。这一战术是用来保卫麦地那的。因此，如今挖掘壕沟并非必须之事。

An example of such an action is the time duration of ten years for the treaty of Hudaybiah. The ten years is not a fixed or set limit for treaties to be signed by the Khaleefah. Consequently, it is Mubah for the Khaleefah to sign a treaty for five or fifteen years. Another example is digging the ditch in the Battle of the Ditch. This tactic was used to defend Madinah. So today, digging the ditch does not have to be done.